What is Buddhist Meditation?

Buddhist meditation is a practice of training the mind to develop awareness, concentration, and insight. Unlike relaxation techniques, Buddhist meditation aims to transform the mind fundamentally, leading to wisdom and liberation from suffering.

Basic Meditation Techniques

 

Mindfulness of Breathing (Anapanasati)

This is often the first meditation technique taught to beginners. It involves focusing attention on the breath as it naturally flows in and out.

How to Practice:

1. Find a comfortable seated position with your back straight
2. Close your eyes or soften your gaze downward
3. Notice the natural rhythm of your breathing
4. Focus on the sensation of breath at the nostrils
5. When your mind wanders, gently return attention to the breath
6. Continue for your chosen duration

💡 Tip: Don't try to control your breathing. Simply observe it as it naturally occurs.

 

 

Loving-Kindness Meditation (Metta)

This practice cultivates unconditional love and goodwill toward all beings, starting with yourself and extending outward.

Traditional Phrases:

• "May I be happy and healthy"
• "May I be peaceful and at ease"
• "May I be free from suffering"
• "May I live with joy and compassion"

Progression:

1. Self: Direct loving-kindness toward yourself
2. Loved ones: Extend it to family and friends
3. Neutral people: Include acquaintances and strangers
4. Difficult people: Gradually include those you have conflicts with
5. All beings: Extend loving-kindness to all living creatures

 

 

Body Scan Meditation

This practice involves systematically focusing attention on different parts of the body to develop mindfulness and relaxation.

Instructions:

1. Lie down comfortably or sit with good posture
2. Start with the top of your head
3. Slowly move your attention down through each body part
4. Notice sensations without trying to change them
5. Spend 30-60 seconds on each area
6. End with awareness of the whole body

 

 

Walking Meditation

A form of meditation in motion that can be practiced indoors or outdoors, focusing on the physical sensations of walking.

Practice Steps:

1. Choose a path 10-20 steps long
2. Walk very slowly and deliberately
3. Focus on the sensations of lifting, moving, and placing each foot
4. When you reach the end, pause and turn mindfully
5. Continue for 10-20 minutes

 

Establishing a Daily Practice

 

Creating Your Meditation Routine

Start Small:

• Begin with 5-10 minutes daily
• Gradually increase duration as you build consistency
• Consistency is more important than duration

Choose the Right Time:

• Morning: Fresh mind, sets positive tone for the day
• Evening: Helps process the day and prepare for rest
• Both: Ideal if you can manage it

Create a Sacred Space:

• Choose a quiet, comfortable spot
• Keep it clean and uncluttered
• Consider adding inspiring objects (Buddha statue, candles, flowers)
• Use the same space regularly to build association

 

Common Challenges and Solutions

 

🌪️ Restless Mind

Challenge: Thoughts constantly arise and distract from meditation.

Solution: This is completely normal! The goal isn't to stop thoughts but to notice them without judgment and gently return to your focus point.

 

 

😴 Drowsiness

Challenge: Feeling sleepy or losing alertness during meditation.

Solution: Sit up straighter, open your eyes slightly, or meditate when you're naturally more alert. Ensure you're getting adequate sleep.

 

 

⏰ Lack of Time

Challenge: Feeling too busy to meditate regularly.

Solution: Start with just 5 minutes. You can meditate anywhere - even on public transport or during breaks at work.

 

 

🎯 Difficulty Concentrating

Challenge: Unable to maintain focus on meditation object.

Solution: Use counting (count breaths 1-10, then repeat) or try guided meditations initially. Remember, noticing distraction IS mindfulness.

 

Mindfulness in Daily Life

Meditation isn't limited to formal sitting practice. You can cultivate mindfulness throughout your day:

 

Mindful Eating

• Eat slowly and without distractions
• Notice colors, textures, and flavors
• Chew thoroughly and mindfully
• Appreciate the nourishment

Mindful Listening

• Give full attention to others when they speak
• Notice your urge to respond or interrupt
• Listen to sounds in your environment
• Practice deep, empathetic listening

Mindful Work

• Take mindful breaks throughout the day
• Focus on one task at a time
• Notice stress and tension in your body
• Breathe consciously during challenging moments

Mindful Movement

• Pay attention while walking
• Notice your posture throughout the day
• Practice gentle stretching mindfully
• Be aware of physical sensations

 

The Benefits of Regular Practice

 

Mental Benefits:

• Reduced stress and anxiety
• Improved focus and concentration
• Greater emotional stability
• Enhanced self-awareness
• Increased compassion and empathy

Physical Benefits:

• Lower blood pressure
• Improved sleep quality
• Reduced chronic pain
• Strengthened immune system
• Decreased inflammation

Spiritual Benefits:

• Deeper understanding of Buddhist teachings
• Greater sense of inner peace
• Enhanced wisdom and insight
• Freedom from negative mental patterns
• Progress toward enlightenment

Good Fortune and Blessedness

Are Blocked by Karma

Asking for forgiveness eases the difficulties

which obstruct one from shining brightly

in Satya-Dharma and relieves life’s problems

resulting from past and present karma.

It can be performed

at any convenient time and place.

One may start with one or two topics at a time

or with those relevant to his or her karma.

 

Good Fortune and Blessedness

Are Blocked by Karma

Asking for forgiveness eases the difficulties which obstruct one from shining brightly.

in Satya-Dharma and relieves life’s problems resulting from past and present karma.

It can be performed at any convenient time and place.

One may start with one or two topics at a time or with those relevant to his or her karma.

Luang Por Phosrisuriya Khemarato Asking for Forgiveness

(Bow down respectfully 3 times.)

Namo tassa bhagavato arahato samma

sambuddhassa

(3 times)

Buddham saranam gaccami

Dharmam saranam gaccami

Sangham saranam gaccami

(3 times)

May Buddhas, Maha Buddhas,

Pratyeka Buddhas, Maha Pratyeka Buddhas,

Maha Bodhisattvas, Arahants, Maha Arahants,

Noble Ones, Grand Masters, and Great Gurus

preside over our request for forgiveness.

We ask forgiveness for…

Offensive Karma Toward All Graces

Whether through body, speech, or mind:

Karma accumulated from

having mistreated, insulted,

hurt, or harmed

Buddhas, Maha Buddhas,

Pratyeka Buddhas, Maha Pratyeka Buddhas,

Bodhisattvas, Maha Bodhisattvas,

Arahants, Maha Arahants,

Noble Ones, Grand Masters, Great Gurus

or all graces;

Karma for having mistreated, insulted, or harmed

any religion, monk, those who are ordained,

those who embody Dharma, Maha-Parami, the portraits and the symbols of Maha-Parami as well as Satya-Dharma;

Karma for having destroyed the books or the teaching media that record Satya-Dharma of Buddhas or Maha Bodhisattvas;

Karma for having mistreated, insulted, or destroyed the relics of Buddhas or Arahants, the footprints of Buddhas or Maha-Parami, stupas, or Buddhist or sacred places;

Karma for having mistreated, insulted, hurt, or harmed our mothers, fathers, teachers, or kind supporters.

Karma Interferes with Dharma

(Attachments to Dharma)

Karma for having expected to gain mindfulness, concentration, wisdom, insight, power, supernatural power, grandeur, or even Nirvana.

Such expectations cause us to persist in body and mind training in different methods and ways, and eventually these expectations become desires for, delusions of, and attachments to Dharma.

This is karma that interferes with Dharma and with the natural functioning of our bodies and minds.

This interference may last for many life times or many Buddha’s times, and may lead others to have similar expectations, desires, and attachments.

Consequently, we are together fixated on our bodies and minds.

Such fixation is not Satya-Dharma, not leaving-everything-as-it-is, and not Nirvana.

This creates karma and karmic results for all worldly beings in different forms of existence and in every special zone for karmic payback.

Wrong Use of Mind Power

Karma for having misused

the power of the mind

and the power of concentration

to create black magic

or any type of supernatural tricks

that interfered with, controlled, hurt, or harmed

Maha-Parami and their descendants,

Pratyeka Buddhas, Maha Pratyeka Buddhas,

Bodhisattvas, Maha Bodhisattvas,

Arahants, and Noble Ones,

including all beings in the worlds and Samsara;

Karma for having used our mind powers to benefit ourselves or to make others become obsessed with us.

Creating Disharmony in the Monk Community Karma for having created conflicts or disputes within the monk community;

Karma for having caused any worldly being to have positive or negative opinions or misunderstandings about those who are ordained.

Preventions and Obstructions

Karma for having obstructed, objected to,

or questioned others

for their sacrifice and giving;

Karma for having disapproved of

or criticized the ordained;

Karma for having kept others away from

Maha-Parami,

the grace of the Triple Gem,

Grand Masters, Great Gurus,

temples, religions, or Satya-Dharma;

Karma for having prevented our parents,

spouses, children, or any other people

from being ordained;

Karma for having prevented

Buddhas, Maha Bodhisattvas,

Buddhist masters, or their followers

from proclaiming Satya-Dharma;

Karma for having stopped someone from building Buddhist places, monasteries, or monks’ living places.

Making Someone Lose Faith

Karma for having used

our thoughts or opinions

to make others lose their faith

in the grace of the Triple Gem,

the monk community,

or Satya-Dharma;

Karma for having used our thoughts, opinions, pride, or delusions to create conflicts and misunderstandings about Satya-Dharma.

Debts to Monks

Karma for having taken or used monks’ belongings

without permission;

Karma for having earned our living from Buddhism, any other religions, or sacred places;

Karma for having asked monks for any favor.

Expulsion

Karma for having expelled monks

or those who embody Dharma

from their living places:

caves, huts, temples, forests,

or wherever they live;

Karma for having pushed out those with Great Blessed Fortune or any being, either human or non-human, from their homelands to the places where living is difficult.

Commercial Buddhism

Karma for having sold or handled images, amulets, symbols, or portraits of Buddhas,

Maha Bodhisattvas, or Arahants, as well as Dharma books, recordings, or CDs to earn our living.

Wrong Use of Great Blessed Fortune Karma for having misused the Blessed Fortune given to us by the grace of the Triple Gem or the Great Blessed Fortune given to us by Maha-Parami to satisfy our own or others’ desires or to make others become obsessed with their lives.

Unlike Buddha’s or Maha-Parami’s teachings, such misuses do not lead worldly beings to stop, to end, or to let go of their attachments.

Sexual Misconduct

Toward the Forbidden

Karma for our sexual misconduct,

whether mental, verbal, or physical,

toward the forbidden persons:

the mothers, Bodhisattvas,

others’ husbands, others’ wives,

those who embody Dharma,

and those who are ordained.

Ignoring Satya-Dharma

Karma for having ignored, denied, or refused Satya-Dharma, letting go, ending, and enlightenment.

Karma for having ignored, denied, or refused

to follow Maha-Parami’s examples of sacrificing and giving.

We do this because we are still enjoying our lives, the things we like, the things we wish for, or our personal attainment.

This causes us to ignore and deny the words of Maha-Parami and Arahants that tell us to stop seeking, to leave everything as it is, and to let all phenomena unwind themselves.

This holds us back

from Satya-Dharma and enlightenment.

1. Stubbornness

Karma for having been stubborn to,

argued and quarreled with, complained about,

scolded, blamed, or criticized

Maha-Parami,

those to whom we owe gratitude,

those who embody Dharma,

or those who are ordained.

This results in obsession and depression.

Abusing One Another

Karma for having mistreated, hurt, harmed,

killed, revenged, abused,

or taken advantage of one another;

Karma for having prevented others from being born,

aborted a child, or killed others

by poisoning, burning, suffocating,

burying alive, drowning, or using weapons;

Karma for having destroyed any other beings

to make our living.

Sons and Daughters Asking for

Forgiveness from Their

Fathers and Mothers

We humbly pay respect towards the grace

of all fathers and mothers in every

existence and lifetime, whether

they are in any other realm of existenc

or in this present one.

For any karma in which we have carelessly

offended our mothers and fathers

with improper, wrongful,

or disrespectful behaviour, orwith

any dishonour or roughness at

any time;

for any offensive, rough, or rude words:

the use of any mad or sarcastic

words, or any arguing or

talking back;

for any feelings, thoughts,

or emotions of moodiness and nastiness;

for using thoughts to

blame, complain, or scold

-within the mind, or using feelings

in the way of being hurt by anything;

for ridiculing with sarcasm or frowning;

for ignoring warnings and advice;

for feeling displeased at any time;

for thinking evil thoughts at any time,

or having inappropriate e-motons at any

 we humbly ask for forgiveness from all

fath€rs, -mothers, and our ascendants.

May a-ll karma be forgiven to all of us

from now on.

Ahosi Ahosi Ahosi

Fathers and Mothers Asking

for Forgiveness from Their

Sons and Daughters

For any karma that we, the fathers

and mothers, have done through our

loving kindness, or with compassion

that sometimes exceeds the causes

and karma of our sons and daughters;

For any causes that have created

pressures inside their minds;

for any causes at all

the rules and regulations that

we have set up; the lifestyles and ways of

living which may sometimes be too forceful

For blaming, complaining, or scolding,

which despite being done with good intentions,

are still not good because both parties

good because both parties

are pressured to suffer together;

For any karma from having raised

descendants, bringing pressure upon any of them:

causing difficulties and torture

to their bodies and minds;

for causing any diferent forms of physical

or mental suffering of any extent;

for not teaching what could have been taught;

for any things that could have been

warned against or prohibited, but were not

warned against or prohibited;

for not teaching habits and manners

to children and d-escendants, but instead

neglecting them

we, the fathers and mothers,

would like to ask for forgiveness.

May all sons and daughters

give forgiven-ess to us.

Ahosi, Ahosi, Ahosi

May I and Those Related to Me

Ask for Forgiveness

And may we be forgiven

for the roots of all karma:

attachments, expectations, desires,

obsessions, wishes, or hopes.

These delusions have created

many cases of karma over time,

bit by bit, life time by life time.

We humbly ask forgiveness

for all the mistakes that we have

carelessly or inappropriately made with respect to

Maha-Parami or Maha-Parami’s blessing.

We humbly ask forgiveness

for having treated or associated with

any thing or any being in an improper way.

For a very long time, these mistakes

have created inter-related karma,

causing physical and mental sufferings

and troubles to ourselves

and all worldly beings in Samsara,

creating problems for Maha-Parami

to solve in order to loosen all knots of karma.

We humbly apologize for

having been deluded into hoping

and desiring for anything,

as these delusions are the roots of all karma.

May we ask for forgiveness

with all our hearts

for all cases of karma that we have created

from past to present.

May Maha-Parami—

Buddhas, Maha Buddhas,

and Maha Bodhisattvas—

preside over forgiving all of us

in all groups of beings,

in all forms of existence,

from the deepest hell to the highest heaven,

and in special zones for karmic payback.

May all karma

that still blocks Satya-Dharma and Nirvana

be forgiven from now on.

(Say together) Ahosi5, Ahosi, Ahosi

We forgive every being, human and non-human,

who has offended us

or has done wrong against us in any way.

Let us forgive one another

for all and every karma.

(Say together) Ahosi, Ahosi, Ahosi

We would like to surrender ourselves

and pledge to be giving and sacrificing

like Maha-Parami.

We pledge to be in accordance with

Satya-Dharma—non-attaching-in-itself,

brightened-in-itself,

ever-unobstructed,

Nirvana-as-it-is,

that does not begin or end,

and that does not attach or detach.

We pledge to temporarily assume

bodies and minds

only to bless boundlessly and unconditionally

like Maha-Parami

by leading worldly beings

in the worlds and Samsara,

to stop and let go

all sufferings and self-attachments

from now on.

(Say together) Saatu6, Saatu, Saatu

Declaring Compensation

May I and those related to me

declare our compensation for:

Any debt of life or work

that we owe to other beings

for relying on them to make a living

or for having them die for us,

for our lands and countries,

or for any reason;

Any debt of work

that we owe to other beings,

either human or non-human,

for excessively or inappropriately

relying on them;

Any karmic debt

that we owe to our wives, to our husbands,

to our children, or to our followers;

Any karmic debt

that we owe to our parents

on whom we have relied

for help and care;

Any karmic debt

that we owe to our followers

for relying on them

or for using them more than needed;

Any debt

that we owe to any country

for avoiding taxes

or for overly taking advantage of

its national treasure or society;

Any karmic debt

that we owe to monks,

groups of monks, or religions

for taking or using monks’ possessions

without permission;

Any karmic debt

that we owe for seeking benefits

from monks, from temples, or from religions;

Any karmic debt

that we owe to Maha-Parami,

Pratyeka Buddhas, Maha Pratyeka Buddhas,

Arahants, Maha Arahants,

Bodhisattvas, or Noble Ones;

Any karmic debt that we owe

for asking Maha-Parami for Great Blessed Fortune,

but not using it to lead worldly beings

to be enlightened, to end their suffering,

or to leave everything as it is,

but instead using it to satisfy the desires

of other beings, ourselves, our friends, our families,

or our followers.

We would like to compensate

all the debts of karma and of gratitude

that we owe to any nation, human, or non-human

with the Great Blessed Fortune

that we have received from Maha-Parami;

by being ordained in Buddhism;

by being true to Satya-Dharma;

by helping and supporting monk communities,

temples, religions, and Maha-Parami;

by joining Maha-Parami

to bless all worldly beings.

May all be part of this forever and ever.

(Say together) Saatu, Saatu, Saatu

Renunciation and Removal of

Karma and Its Origins

I and those related to me

would like to surrender and remove

whatever we still hold on to:

all attachments and obligations to persons, to beings, to possessions, to living places, to the four basic necessities of life, or to any other things.

We hold onto these things,

because we have longed for them,

desired them, or set out for them,

for a few seconds, a few days, a few years,

a whole life time, or many life times.

Such desires and expectations eventually become

clingings, cravings, and attachments.

This is not Satya-Dharma,

non-attaching-as-it-is.

This is not Buddhas’ teachings.

This does not bless all the worldly beings

boundlessly and unconditionally

like Maha-Parami.

This makes us focus only on ourselves

and all the things we are attached to.

We would like to declare the removal and cancellation of our attachments to and expectations of everything whatsoever, whether worldly or spiritual: forbidden persons, forbidden things, forbidden treasures, our and others’ bodies and minds, our senses of sight, taste, smell, sound, and touch, our sensual emotions, our thoughts and feelings, our way of living, all attachments, and everything.

We would like to renounce and revoke

any binding agreement, commitment,

wish, promise, plea,

curse, vow, feud, spite,

hatred, vengefulness,

cherishment, concern, love, binding, and attachment

towards, anythings,whether they are lands,

countries, world, Samsara,

other beings, or ourselves.

These limit and narrow us.

They burden and prevent us from being

in accordance with Satya-Dharma and from

being boundless and unconditional in

blessing all beings in all worlds and Samsara

We would like to declare

the removal and cancellation

of any bribery or wish

that we have made about any matter

to any place, person, spirit, holy deity, divine

being, benefactor,

Noble Ones, the grace of the Triple Gem, or

Maha-Parami.

Such karma has bound and obligated our

hearts, and has caused us to be unconditional

indebted,

from the past till the present, and will carry on

into the future.

We would like to renounce and cancel

all desires for and obsessions with

Great Blessed Fortune, fortune,

grace, merit, or might.

May we renounce and revoke all desires

to practice our bodies and minds;

to know or to learn;

to have certain fixed states of mind;

to obtain mindfulness, concentration, or

wisdom; to gain power, supernatural power, or

authority; or to attain Nirvana or enlightenment.

Such desires are all worldly matters.

They make us want something from Dharma.

They make us narrow, limited,

and uneasy when we are among other beings.

May we renounce and revoke

all desires for and obsessions with

Dharma or virtues, which have become

endless attachments to goodness,

and created new karma.

We would like to renounce and revoke

all desires for the results of our merits.

These desires have caused us to be trapped in

enjoying such results

and making us not open to fellow beings.

Such are worldly behaviors of worldly beings.

We would like to renounce and revoke

desires for and obsessions with

wisdom, intelligence,

or quickness of the mind.

These are worldly feelings,

which do not end.

Misusing them will only create karma.

We would like to renounce and revoke

the desires for and obsessions with

kidness or morals.

These are all worldly behaviors,

which cause us to linger among ourselves,

our families, and our followers.

Such desires and obsessions create new karma

that holds us back from Satya-Dharma.

May we renounce and revoke

our expectations for many followers.

May we renounce and revoke

our expectations to associate with

those who can get along with us

or anyone who has the same karmic

characteristics, likes, and dislikes as us.

These expectations make us narrow

and focus only on ourselves;

they lead to new karma,

cause differences and separations,

and do not bless worldly beings in Samsara

in a boundless and unconditional way.

We would like to renounce and revoke

all expectations of Maha-Parami.

These expectations are the causes

of new karma—

the cause of possessiveness,

separation, obstruction, quarreling,

and not wanting others to be

as fortunate as we are.

Such is very serious karma,

which blocks us from Satya-Dharma,

and sends us to the lower

and darker worlds including hell.

These expectations limit and narrow us,

and this prevents all worldly beings

from being blessed.

We would like to renounce

and revoke our attachments

to Maha-Parami, Grand Masters, Great Gurus,

and the fathers and the mothers

who are parts of Maha-Parami.

By Maha-Sunyata and by non-attachment

we would like to pay respect

and homage to them.

We would like to follow them

in their unlimited reach to all beings.

Also we would like to follow them

in blessing all worldly beings

boundlessly and unconditionally.

We would like to renounce and revoke

attachments to our and others’ bodies and minds

and to all things.

These come into existence

as a temporary means

of blessing all worldly beings.

We would like to renounce and revoke

our intention to attach to, desire to get,

or expectation to have all or anything.

May all be vanished into Satya-Dharma,

non-attachment, Maha-Sunyata,

void-as-it-is, liberated-by-its-nature,

ever-boundless, ever-unconditional,

neither-attaching-nor-detaching,

and neither-beginning-nor-ending

forever and ever.

(Say together) Saatu, Saatu, Saatu

For all to live together in harmony as givers.

Ask for forgiveness when you are wrong and forgive

when wrong is done to you.

Do not aggravate those who have done wrong or

you end up being wrong yourself.

Always forgive. Always give chances.

Punish in a way that does not harm the punisher.

Let those who have done wrong pay back by

doing good deeds instead.

Share the benefits you have earned with the world and

society without choosing sides.

Be a person who always gives to religions, the world, and

society as much as possible forever.Neither Attachment nor Detachment

Neither Birth nor CessationDefinitions

1 Karma

Any mental, verbal, or physical action or its

consequence.

2 Maha-Parami

Buddhas, Maha Buddhas, or Maha Bodhisattvas.

3 Dharma

Dhamma; Buddhas’ teachings; all things at their

original stages.

4 Great Blessed Fortune

Fortune granted to us by Maha-Parami.

5 Ahosi

To forgive; to be forgiven.

6 Saatu

Sadhu; expression of respect and agreement.

7 Four basic necessities of life

Food, clothing, shelter, and medicine.Forever bless all beings.

 

"Meditation brings wisdom; lack of meditation leaves ignorance. Know well what leads you forward and what holds you back, and choose the path that leads to wisdom."— Buddha